رب

1 رَبَّهُ, (M, K,) aor. ـُ inf. n. رَبٌّ, (M,) [He was, or became, its رَبّ, or lord, possessor, owner, &c.;] he possessed, or owned, it; had possession of it, and command, or authority, over it; (M, K;) namely, a thing; (K;) syn. مَلَكَهُ. (M, K.) [and in like manner, He was, or became, his رَبّ, or lord, &c.] You say, رَبَبْتُ القَوْمَ, [inf. n. as above and مَرَبَّةٌ and رِبَابَةٌ,] I ruled, or governed, the people; syn. سُسْتُهُمْ; i. e. I was, or became, over them [as their lord, master, or chief]. (S.) and طَالَتْ مَرَبَّتُهُمُ النَّاسَ and رِبَابَتُهُم Their ruling, or governing, the people continued long. (M, K. *) The saying of Safwán, (T, S,) on the day of Honeyn, (T,) لَأَنْ يَرُبَّنِى رَجُلٌ مِنْ قُرَيْشٍ أَحَبُّ إِلَىَّ مِنْ أُنْ يَرُبَّنِى رَجُلٌ مِنْ هَوَازِنَ means [Assuredly that a man of Kureysh] should be over me (T, S) as رَبّ [or lord, &c.], and as master, or chief, having command, or authority, over me, (T,) [is more pleasing to me than that a man of Hawázin should be lord, &c., over me.] b2: Also, (S, M, Mgh, K,) aor. ـُ (S, M,) inf. n. رَبٌّ, (S, Mgh, M,) He reared, fostered, brought up, fed, or nourished, him; i. q. رَبَّاهُ; (S, M, Mgh, K;) namely, his child, (S,) or a child, (M, K,) either his own or another's; taking good care of him, and acting as his guardian, (M,) until he attained to puberty, or to the utmost term of youth: (M, K:) and so ↓ ربّبهُ, (Lh, S, M, Mgh, K,) or this has a more emphatic signification, (TA,) inf. n. تَربِيبٌ (Lh, M, Mgh, K) and تَرِبَّةٌ; (Lh, M, K;) and ↓ تربّبه; (S, M, K;) and ↓ ارتبّهُ: (M, K:) [in like manner, also,] ↓ رَبْرَبَ signifies he reared, fostered, or brought up, an orphan: (AA, T:) and accord. to IDrd, (M,) رَبِبْتُهُ is a dial. var. [of رَبَبْتُهُ]: (M, K:) he says also that the verb is used in like manner in relation to the young one of an animal other than man; and he used to cite this ex.: كَانَ لَنَا وَهْوَ فَلُوٌّ نِرْبِبُهْ [He belonged to us when he was a young weaned, or one-year-old, colt, we rearing him]; with the letter characteristic of the aor. meksoor, to show that the second letter of the preterite is meksoor, accord to the opinion of Sb in respect of a case of this kind; and this, he says, is peculiar to the dial. of Hudheyl in this species of verb. (M, TA.) رَبَّتِ المَرْأَةُ صَبِيَّهَا, used tropically, means (tropical:) The woman patted her child repeatedly on its side in order that it might sleep. (A, TA.) [See 2 in art. ربت.] [It is said that] the primary signification of الرَّبُّ is التَّرْبِيَةُ; i. e. The bringing a thing to a state of completion by degrees. (Bd in i. l.) A poet says, (S,) namely, Hassán Ibn-Thábit, (TA,) مِنْ دُرَّةٍ بَيْضَآءَ صَافِيَةٍ

حَائِرُ البَحْرِ ↓ مِمَّا تَرَبَّبَ [Than a white, clear, pearl, of those which the depth of the sea has brought to maturity]; meaning a pearl which the shell has reared, or brought to maturity in the bottom of the water. (S, TA.) And the phrase لَكَ نِعْمَةٌ تَرُبُّهَا occurs in a trad., meaning [Thou hast wealth] which thou preservest, and of which thou takest care, and which thou fosterest like as the man fosters his child. (TA.) b3: [Hence,] المَطَرُ يَرُبُّ النَّبَاتَ وَالثَّرَى The rain causes the plants, or herbage, and the moisture [of the earth] to increase. (M.) and السَّحَابُ يَرُبُّ المَطَرَ The clouds collect and increase the rain. (M.) And رَبَّ, (T, S, M, K, TA,) aor. ـُ inf. n. رَبٌّ and رِبَابٌ and رِبَابَةٌ; (Lh, M, TA;) and ↓ ربّب; (M, TA;) (tropical:) He increased, (M, K, TA,) or rightly disposed, and completed, (T, S,) a benefit, or benefaction. (T, S, M, TA.) b4: رَبَّ الأَمْرَ, (M, Msb, K,) aor. ـُ , inf. n. رَبٌّ (M, Msb) and رِبَابَةٌ, (M,) (tropical:) He put the affair into a right, or proper, state; adjusted it, arranged it, ordered it, or rightly disposed it; (M, K;) and established it firmly: (M:) or he managed, conducted, or regulated, the affair: (Msb:) [perhaps from رَبَّ signifying “ he reared,”

&c.; but more probably, I think, from what next follows.] b5: رَبَّ, (T, S, M, K,) aor. ـُ (T, M,) inf. n. رَبُّ (T, M, K) and رُبٌّ; (K) and ↓ ربّب; (M;) He seasoned a skin (T, S, K) for clarified butter (T, S) with رُبّ [i. e. rob, or inspissated juice], (T, S, K,) of dates, (TA,) which imparts a good odour to it, (S, TA,) and prevents the flavour and odour of the butter from being spoiled: (TA:) or he seasoned a skin with رُبّ, and a jar with tar or pitch: or, as some say, رَبَبْتُهُ signifies I smeared it over, and prepared it properly. (M.) ↓ رَبَّ and ↓ ربّب, (K,) or the latter, but the former also is allowable, (M,) (tropical:) He made oil, or ointment, good, and sweet, or fragrant, or he perfumed it, (M, K, * TA,) accord. to Lh, by infusing in it jasmine or some other sweet-smelling plant. (M, TA.) See also مُرَبَّبٌ, below. b6: رَبَّ also signifies He collected, or congregated, (K, TA,) people: (TA:) [and so, probably, ↓ ربّب: see رَبَبٌ.] You say, فُلَانٌ يَرُبُّ النَّاسَ Such a one collects, or congregates, to him the people. (T, S, M.) A2: رَبَّ, aor. ـِ see 4 A3: رَبَّتْ, (Lh, M, K,) aor. ـُ (so in the M,) or ـِ (MF, TA,) inf. n. رَبٌّ, (M, TA,) or رِبَابٌ, (S, K, [in each of which this is mentioned as the inf. n. whence the epithet رُبَّى,]) said of a ewe or she-goat, She brought forth: (Lh, M, K:) or, as some say, she conceived: or, accord. to some, there is no verb to the epithet رُبَّى: (M:) Az says that it has no verb: (Msb:) [but] ↓ رِبَابٌ is an inf. n. used in relation to a ewe or she-goat as meaning her being in the state of such as is termed رُبَّى

[q. v.]: (S, M, * Msb, * K: *) and in relation to a she-camel, as in the ex. cited by Munteji' Ibn-Nebhán to As, حَنِينَ أُمِّ البَوِّفِى رِبَابِهَا [The yearning cry of the mother of the young camel in the time of her having recently brought forth]: (S:) and used also in relation to a woman as meaning her having recently brought forth: or her state within two months after having brought forth: or within twenty days: whence the phrase, in a trad., حَمْلُهَا رِبَابٌ, meaning She becomes pregnant soon after having brought forth. (TA.) 2 ربّب: see 1, in five places. b2: [Also He preserved with رُبّ, i. e., rob, or inspissated juice: see مُرَبَّبٌ.]4 اربّ بِالمَكَانِ, (T, M, A, K, *) inf. n. إِرْبَابٌ; (T;) and ↓ رَبَّ, (M, K,) aor. ـِ (MF, TA;) He remained, stayed, dwelt, or abode, in the place, (T, M, A, K, *) not quitting it; (T;) like

أَلَبَّ: (T, A:) and the former, [or each,] he kept, or clave, to the place. (M.) And اربّتِ الإِبِلُ بِالمَوْضِعِ (T,) or بِمَكَانِ كَذَا, (S,) The camels kept, or clave, (T, S,) to the place, (T,) or to such a place, and remained in it. (S.) and اربّت النَّاقَةُ, (S,) or اربّت النَاقة بِالفَحْلِ, and بِوَلَدِهَا, (M,) The she-camel kept to the stallion, (S, M,) and to her young one, (M,) and affected it. (TA.) And اربّت السَّحَابَةُ (S, M, A) بِأَرْضِهِمْ (A) (tropical:) The cloud continued raining [in their land]. (S, * M.) And اربّت الجَنُوبُ (assumed tropical:) The south, or southerly, wind continued. (T, S.) b2: الإِرْبَابُ also signifies The drawing near, or approaching, (S, M, K,) a thing, (S, M,) of any kind. (M.) 5 تربّب الأَرْضَ, (M, A, K,) and الرَّجُلَ, (M, K,) He asserted himself to be the ربّ [or lord, &c.,] of the land, (M, A, K,) and of the man. (M, K.) b2: See also 1, in two places, in the former half of the paragraph.

A2: تربّبوا They collected themselves together, or congregated; or they became collected or congregated. (S.) 6 ترابّوا They united in a confederacy, league, or covenant. (M, TA.) [App. from the fact of some confederates dipping their hands into رُبّ: see رِبَابٌ.]8 ارتبّهُ: see 1. b2: تَرْتَبُّ الشَّعَرَ [She adjusts, or arranges, and composes, or collects together, the hair], said of a woman, is from [الرَّبُّ signifying]

الإِصْلَاحُ and الجَمْعُ. (M.) b3: اُرْتُبَّ العِنَبُ The grapes were cooked so as to become رُبّ [or rob], used to give a relish to bread. (AHn, M.) R. Q. 1 رَبْرَبَ: see 1.

رَبْ: see رَأَبَ, of which it is an imperative.

رُبَ and رَبَ and رُبُ and رُبْ and رَبْ; and رُبَمَا and رَبَمَا &c.: see رُبَّ.

رَبٌ: see the next paragraph, last sentence but one.

رَبٌّ A lord, a possessor, an owner, or a proprietor, syn. مَالِكٌ, (T, IAmb, S, M, A, Msb, K,) of a thing, (T,) of anything, (S, M, A, K,) or of an irrational thing; (Msb;) a person who has a right, or just title or claim, to the possession of anything; or its صَاحِب [which is syn. with مَالِك]; (M, A, K;) رَبٌّ and مَالِكٌ and صَاحِبٌ all signifying in Pers\. خُدَاوَنْد: (KL:) and a lord, master, or chief; (Msb, TA;) or a lord, master, or chief, to whom obedience is paid: (IAmb, TA:) and a lord, ruler, governor, regulator, or disposer; (TA;) an orderer, a rectifier, or a reformer: (IAmb, TA:) a rearer, fosterer, bringer-up, feeder, or nourisher: and a completer, or an accomplisher: (TA:) it is an epithet, like نَمٌّ from نَمَّ: or an inf. n. used as an intensive epithet; like عَدْلٌ; (Ksh and Bd * in i. l;) originally signifying the “ bringing (a thing) to a state of completion by degrees;” (Bd, ibid.;) then used in the sense of مَالِكٌ: (Ksh and Bd ibid.:) the pl. [of pauc.] is أَرْبَابٌ and [of mult.]

رُبُوبٌ, (M, K,) and accord. to Sh, رِبَابٌ also, (TA,) signifying أَصْحَابٌ, (K,) and ↓ رَبُوبٌ is app. a quasi-pl. n.: (M:) the fem. is ↓ رَبَّةٌ; of which the pl. is رَبَّاتٌ. (T.) Whoever possesses a thing is its رَبّ: you say, هُوَ رَبُّ الدَّابَّةِ [He is the possessor, or owner, or master, of the beast], and الدَّارِ [of the house], (T,) and المَالِ [of the property, or cattle]; (Msb;) and البَيْتِ ↓ هِىَ رَبَّةُ [She is the owner, or mistress, of the house or tent]. (T.) With the article ال, it is [properly] applied only to God: (T, S, M, A, Msb, K:) He is رَبُّ الأَرْبَابِ [The Lord of lords]. (T. [Thus the pl. with the article ال is applied to created beings.]) To any other being it is not [properly] applied but as a prefixed noun governing another noun as its complement in the gen. case [or in a similar manner]. (S.) The pagan Arabs, however, sometimes applied it to A king, (S,) or to a lord as meaning a master or chief: (Msb:) El-Hárith says, (S, Msb,) i. e. Ibn-Hillizeh, (S,) وَهُوَ الرَّبُّ وَالشَّهِيدُ عَلَى يُوْ مِ الحِيَارَيْنِ وَالبَلَآءُ بَلَآءُ (S, Msb,) i. e. And he (meaning El-Mundhir Ibn-Má-es-Semà, or, as some say, 'Amr Ibn-Hind,) was the king [or lord] and witness of our fighting on the day of El-Hiyárán (the name of a place), and the trial was a hard trial. (EM, p. 285: [in which الحَيَارَيْنِ is erroneously put for الحِيَارَيْنِ.]) Some forbid that a man should be called the رَبّ of his slave: (Msb:) it is said in a trad. that the slave shall not say to his master, رَبّى, because it is like attributing a partner to God: (TA:) but رَبّ is sometimes used in the sense of lord as meaning master or chief prefixed to a noun signifying a rational being governed by it in the gen. case: thus in the saying of the Prophet, حَتَّى تَلِدَ الأَمَةُ رَبَّهَا [So that the female slave shall bring forth him who will become her master], or ↓ رَبَّتَهَا [her mistress], accord. to different transmitters; (Msb;) relating to the signs of the hour of resurrection: i. e., the female slave shall bring forth to her master a child that shall be as a master [or mistress] to her because like his [or her] father in rank: meaning that captives and concubines shall be numerous. (TA.) As to the phrase in the Kur [xii. 42], اُذْكُرْنِى عِنْدَ رَبِّكَ [Mention thou me in the presence of thy lord], Joseph thus addressed his fellow-prisoner agreeably with the acceptation in which he [the latter] understood the words. (TA.) A similar instance also occurs in the same chapter, in the verse immediately preceding. (Msb.) In another verse, [23 of the same ch.,] إِنَّهُ رَبِّى

[Verily he is my lord] may refer to Joseph's master or to God. (M, TA.) The words of the Kur [lxxxix. 28 and 29], اِرْجِعِى إِلَى رَبِّكِ رَاضِيَةً

مَرْضِيَّةً فَادْخُلِى فِى عَبْدىِ, as some read, [instead of عِبَادِى,] may mean Return to thine owner, [approving, approved,] and enter into my servant. (M, TA.) b2: Without the article ال, as some say, (L, TA,) it is sometimes written and pronounced ↓ رَبٌ, without teshdeed; (L, K;) as in the following verse, cited by El-Mufaddal, وَقَدْ عَلِمَ الأَقْوَامُ أَنْ لَيْسَ فَوْقَهُ رَبٌ غَيْرُ مَنْ يَعْطِى الحُظُوظَ وَيَرْزُقُ [And the peoples have known that there is not above him a lord beside Him who gives the portions of mankind and of others and grants the means of subsistence]. (L.) And Ahmad Ibn-Yahyà [i. e. Th] mentions the phrase لَا وَرَبِيكَ لَا

أَفْعَلُ, for لَا وَرَبِّكَ [i. e. No, by thy Lord, I will not do such a thing]; the [latter] ب being changed into ى because of the reduplication. (M, K: * in the CK رَبْيِكَ.) رُبَّ is a word of which there are seventy dial. vars., all mentioned by Zekereeyà El-Ansáree in his great Expos. of the “ Munferijeh,” but only eighteen of which are mentioned in the K, including some that are formed with the affix ت, some with the affix مَا, and some with both these affixes together; as follows: (TA:) رُبَّ (T, S, M, Msb, Mughnee, K, &c.) and رَبَّ (T, M, Mughnee, K) and رُبُّ, (Mughnee,) and ↓ رُبَ (T, S, M, Mughnee, K) and رَبَ (T, M, Mughnee, K) and رُبُ and رُبْ (Mughnee, K) and رَبْ; (Mughnee;) and ↓ رُبَّتَ (T, S, M, Msb, Mughnee, K) and رَبَّتَ (M, Mughnee, K) and رُبُّتَ and رُبَّتُ and رَبَّتُ and رُبُّتُ and رُبَّتِ and رَبَّتِ and رُبُّتِ and رَبُّت (TA) and رُبَّتْ and رَبَّتْ (Mughnee) and رُبُّتْ, (TA,) and ↓ رُبَتَ (T, Mughnee, K) and رَبَتَ (Mughnee, K) and رُبُتَ and رُبْتَ and رَبْتَ and رُبَتُ and رَبَتُ and رُبُتُ and رُبْتُ and رَبْتُ and رُبَتِ and رَبَتِ and رُبُتِ and رَبُتِ and رُبْتِ and رَبْتِ (TA) and رُبَتْ and رَبَتْ (Mughnee) and رُبُتْ; (TA;) and رُبَّمَا (T, S, M, K) and رَبَّمَا (M, K) and رُبُّمَا, (TA,) and ↓ رُبَمَا (T, K) and رَبَمَا (K) and رُبُمَا and رُبْمَا and رَبْمَا; (TA;) and ↓ رُبَّتَمَا (T, S, M, K) and رَبَّتَمَا (M, K) and رُبُّتَمَا and رُبَّتُمَا and رَبَّتُمَا and رُبُّتُمَا and رُبَّتْمَا and رَبَّتْمَا and رُبُّتْمَا, (TA,) and ↓ رُبَتَمَا and رَبَتَمَا (M, K) and رُبُتَمَا and رُبْتَمَا and رَبْتَمَا and رُبَتُمَا and رَبَتُمَا and رُبُتُمَا and رُبْتُمَا and رَبْتُمَا and رُبَتْمَا and رَبَتْمَا and رُبُتْمَا: (TA:) [of all these, the most common are رُبَّ and رُبَّمَا: and] ↓ رُبَّتَ is the most common of the forms that have the affix ت: (Mughnee and K on the letter ت:) and the forms with teshdeed are more common than the [corresponding] forms without teshdeed. (M.) It is a word, (M,) or particle, (T, S, Mughnee, K,) governing the gen. case: (S, M, Mughnee, K:) or a noun, (K, TA,) [i. e. an indecl. noun,] in the opinion of the Koofees and some others; but this opinion is rejected by Ibn-Málik in the Tesheel and its Expos., and by AHei, and by IHsh in the Mughnee. (TA.) Accord. to some, (K, TA,) it is used to denote a small number, (T, M, Msb, K, TA,) always, (TA,) or mostly: (Msb, TA:) [thus it may be rendered Few if we render the noun following it as a pl.; and scarce any if we render the noun following as a sing. or a pl.:] it is the contr. of كَمْ when this latter is not used interrogatively: (T:) [and with مَا affixed, restricting it from government, it may be rendered Few times, or seldom:] or it is used to denote a large number; (K, TA;) i. e. always: so says IDrst: (TA:) [thus used, but such is not always the case, it may be rendered Many, whether we render the noun following it as a sing. or as a pl.: and with مَا affixed, Many times, many a time, oftentimes, ofttimes, often, or frequently:] or it is used to denote a small and a large number; (Mughnee, K;) often the latter, and seldom the former: (Mughnee:) or it is used in a case of boasting, or glorying, (K, TA,) exclusively of other cases, (TA,) to denote a large number: (K, TA:) or it does not denote by itself either a small number or a large number; but one or the other of these meanings is inferred from the context: (K:) [but sometimes neither of these meanings can be clearly inferred from the context: in these cases, it may be rendered Some: and with مَا affixed, Sometimes:] accord. to Er-Radee, its primary meaning is to denote a small number, but it has been so much used to denote a large number as to be in this latter sense as though it were proper, and in the former sense as though it were tropical, requiring context [to explain it]. (Marginal note in my copy of the Mughnee.) [Without the affix ما,] it governs an indeterminate noun (T, * S, Msb, Mughnee, K) only, (T, S, K,) and a pronoun. (S, M, Mughnee.) You say, رُبَّ يَوْمٍ بَكَّرْتُ فِيهِ [Few, or many, days have I gone forth early therein]: (T:) and رُبَّ رَجُلٍ قَائِمٌ [Few, or many, men are standing]: (M:) and رُبَّ رَجُلٍ قَامَ [Few, or many, men stood]: (Msb:) and in like manner, رُبَّتَ ↓ رَجُلٍ ; (Msb;) for the ت in this case is not a denotative of the fem. gender. (Msb.) The pronoun affixed to it is of the third Pers\., (S, M,) and is [generally] sing. and masc., (S, Mughnee,) though it may be followed by a fem. and by a dual and by a pl.: (S:) notwithstanding its being determinate in the utmost degree, its use in this manner is allowable because it resembles an indeterminate noun in its being used without the previous mention of the noun to which it relates; and hence it requires a noun to explain it: (IJ, M:) it annuls the government of رُبَّ; (TA;) and the indeterminate noun that follows it is put in the accus. case as a specificative: (S, Mughnee:) thus you say, رُبَّهُ رَجُلًا قَدْ ضَرَبْتُ [Few, or many, men I have beaten]: (S, M: *) but accord. to the Koofees, you say رُبَّهُ رَجُلًا, (S,) and رُبَّهَا امْرَأَةً, (M,) and رُبَّهُمَا رَجُلَيْنش, and رُبَّهُمْ رِجَالًا, and رُبَّهُنَّ نِسَآءً: he who puts the pronoun in the sing. [in all cases] holds it to be allusive to something unknown; and he who does not put it in the sing. [when it is not followed by a sing. noun] holds it to be used in reply to a question, as though it were said to a man, “Hast thou not any young women? ” and he answered, رُبَّهُنَّ جَوَارٍ قَدْ مَلَكْتُ [Few, or many, young women have I possessed]: Ibn-Es-Sarráj says that the grammarians are as though they were of one consent in holding رُبَّ to be a replicative [app. meaning in a case of this kind, with an affixed pronoun]: (S:) [but it is not always a replicative in a case of this kind; though perhaps it was originally:] AHeyth cites as an ex.

وَرُبَّهُ عَطِبًا أَنْقَذْتُ مِ العَطَبِ [And many a perishing man have I saved from perdition]. (TA. [But the reading commonly found in grammars is مِنْ عَطَبِهْ from his state of perdition.]) The following is an ex. of the use of رُبَّ to denote a small number, [or rather to denote singleness,] أَلَا رُبَّ مَوْلُودٍ وَلَيْسَ لَهُ أَبٌ وَذِى وَلَدٍ لَمْ يَلْدِهِ أَبَوَانِ [Now surely scarce an instance is there of anyone born not having a father, and of anyone having offspring whom two parents have not procreated]; meaning [our Lord] Jesus and Adam: (Mughnee: [but I have substituted يَلْدِهِ for يَلْدَهُ, the reading in my copy of that work: لَمْ يَلْدِهِ is for لَمْ يَلِدْهُ, for the sake of the metre; like as لِمْ أَجْدِ is for لَمْ أَجِدْ:]) and among the many exs. of its use to denote a large number, is the saying, in a trad., يَا رُبَّ كاَسِيَةٍ فِى الدُّنْيَا عَارِيَةٌ يَوْمَ القِيٰمَةِ [O, many a female having clothing in the present state of existence will be naked on the day of resurrection!]; and the saying of an Arab of the desert, after the ending of Ramadán, يَا رُبَّ صَائِمِهِ لَنْ يَعصُومَهُ وَيَا رُبَّ قَائِمِهِ لَنْ يَقُومَهُ [O, many a keeper of its fast shall not keep its fast again! and O, many a passer of its nights in prayer, or per-former of its تَرَاوِيح, shall not pass its nights in prayer, or perform its تراويح, again!]. (Mughnee.) [But in this last ex., and in others, it relates to few in comparison with others, though many abstractedly.] b2: مَا is affixed to رُبَّ &c. in order that a verb may follow it; (S, Mughnee;) and the verb that follows it is generally a preterite, (T, Mughnee,) as to the letter and the meaning: (Mughnee:) you say, رُبَّمَا جَآءَنِى فُلَانٌ [Seldom, or often, such a one came to me, or has come to me]: (T:) sometimes the verb is a future; (T, Mughnee;) but only when it expresses an event of which one is certain: (T:) so in the saying in the Kur [xv. 2], رُبَّمَا يَوَدُّ الَّذينَ كَفَرُوا لَوْ كَانُوا مُسْلِمِينَ, (T, S, M, Mughnee), meaning Often [will those who have disbelieved wish that they had been Muslims]; (Mughnee, Jel;) or seldom, (Zj, T, M, Jel,) because terrors will bereave them of their reason so that they will but seldom recover reason to wish this; (Jel;) for God's threat is true, as though it had come to pass, and therefore the verb here is equivalent to a preterite [which is often used in the Kur and elsewhere in this manner]. (T.) مَا is also sometimes affixed when a noun follows, (T, Mughnee,) or a nominal proposition, and generally restricts رُبَّ

&c. from governing: thus, Aboo-Duwád says, رُبَّمَا الجَامِلُ المُؤَبَّلُ فِيهِمْ وَعَنَا جِيجُ بَيْنَهُنَّ المِهَارُ

[Sometimes, or often, the numerous herd of camels is among them, and there are swift horses, among which are the colts]: another says, making رُبَّ, with مَا affixed, to govern, رُبَّمَا ضَرْبَةٍ بِسَيْفٍ صَقِيلٍ

قَيْنِ بُصْرَى وَطَعْنَةٍ نَجْلَآءَ [Many a stroke with a polished sword of the forging of Busrà, (the Bozrah of the Bible, a city famous for its sword-blades,) and many a wide spear-wound; or, perhaps, few strokes &c.]: (Mughnee: [but I have substituted قَيْنِ for بَيْنَ, which is the reading in my copy of the Mughnee, an evident mistranscription:]) and another, cited by IAar, says, غَارَةٍ ↓ مَاوِىَّ يَا رُبَّتَمَا شَعْوَآءَ كَاللَّذْعَةِ بِالْمِيسَمِ [Máweeyeh, (مَاوِىَّ being an apocopated proper name of a woman, originally مَاوِيَّةُ,) O, many a raid spreading widely and dispersedly, like the burn with the branding-iron]. (T. [In the TT, as from the T, I find, here, بَلْ in the place of يا, which I find in a copy of the T, and which is the reading commonly known.]) رُبٌّ Rob, or inspissated juice, (دِبْس,) of any fruit; i. e., (M, TA,) the first, or clear, juice of the thick residuum of any fruit after it has been pressed (M, K, TA) and cooked: (M, TA:) thick طِلَآء [or expressed juice; such as the inspissated juice of dates, with which a skin for clarified butter is seasoned; see 1, in the latter half of the paragraph]: (S:) or what flows from fresh ripe dates, like honey, when it has been cooked [and so rendered thick]; before which it is called صَقْرٌ: (Msb in the present art. and in art. صقر:) what is prepared by coction from, or of, dates: (TA:) expressed juice of grapes, and of apples, &c., cooked and [so] thickened: (KL:) and dregs, (K,) or black dregs, (IDrd, M,) of clarified butter, (IDrd, M, K,) and of olive-oil: (IDrd, M:) pl. رُبُوبٌ and رِبَابٌ (S) [and pl. pl. (i. e. pl. of رُبُوبٌ) رُبُوبَاتٌ, which means sorts, or species, of رُبّ]

A2: See also رُبَّى.

رَبَّةٌ: see رَبٌّ, in three places. b2: الرَّبَّةُ was also the name of A Kaabeh [or square temple], (M, K,) in Nejrán, (M,) belonging to [the tribe of] Medh-hij (M, K) and Benu-l-Hárith-Ibn-Kaab, who held it in honour. (M.) In a trad. of 'Orweh (K, TA) Ibn-Mes'ood Eth-Thakafee, (TA,) it is applied to El-Lát (اللَّاتُ), (K, TA,) the rock which [the tribe of] Thakeef worshipped, at Et-Táïf. (TA.) And in another trad., it is said to be the name of A temple of [the tribe of] Thakeef, which, when they became Muslims, was demolished by El-Mugheereh. (TA.) b3: and رَبَّةٌ, (K,) or دَارٌ رَبَّةٌ, (M,) signifies A large house or mansion. (M, K.) A2: See also رُبَّى.

رُبَّةٌ A party, division, sect, or distinct body or class, of men: (M:) or a large assembly or company: (K:) or a myriad; i. e. ten thousand: (M, K:) or thereabout: (M:) and ↓ رِبّةٌ signifies the same: (M, K:) or this signifies a company [of men]: (T:) the pl. of the former is رِبَابٌ: (S, M:) and that of the latter is أَرِبَّةٌ: (T, K:) by Th [and in the K], the former pl. is said to be a pl. of رِبَّةٌ; but this is a mistake. (M.) b2: [Hence, the pl.] رِبَابٌ signifies Companions. (K.) b3: And hence [also], i. e., as pl. of الرُّبَةُ, (S, M,) الرِّبَابُ is an appellation of The [confederate] tribes of Dabbeh; (M, K, TA;) or Teym and 'Adee and 'Okl; (T, TA;) or Teym and 'Adee and 'Owf and Thowr and Ashyab; (TA; [but for the orthography of the last of these names I have found no authority; it is written in the TA اشيب, without any syll. signs;]) and Dabbeh was their paternal uncle; (TA;) or five tribes which united in a confederacy, consisting of Dabbeh and Thowr and 'Okl and Teym and 'Adee: (S:) they were thus called because of their division into distinct bodies; (M;) or because they collected themselves (As, Th, S, TA) in distinct bodies: (Th, M, TA:) or because they united in a confederacy against Temeem Ibn-Murr: (AO, M, TA:) or because they dipped their hands in some رُبّ, and formed a confederacy over it: (As, T, M, K:) or, as some say, because they congregated, and became like the رِبَاب [or bundle] of arrows [used in the game called المَيْسِر]: (TA:) the rel. n. is ↓ رُبِّىٌّ, formed from the sing., (Sb, S, M,) accord. to a rule generally observed except when a [single] man has a pl. word for his name, as كِلَابٌ &c. (S, TA.) b4: The sing. (رُبَّةٌ) also signifies Plenty, or abundance, of the means of subsistence: (K:) and constant, or inseparable, prosperity. (Khálid Ibn-Jembeh, TA.) A2: See also رُبَّى.

رِبَّةٌ: see the next preceding paragraph, first sentence. b2: [Hence its pl.] أَرِبَّةٌ signifies Confederates; (S, IB, K;) [or] it is for ذَوُو أَرِبَّةٍ

having covenants; أَرِبَّةٌ being said by AAF to be pl. of رِبَابٌ in the sense of عَهْدٌ. (IB, TA.) A2: Also A species of plant, (S, M, Msb, K,) of the [season called] صَيْف, (M,) remaining in the end of the صَيْف: (Msb:) or the name of a number of plants which do not dry up in the صَيْف, remaining green in the winter and the صيف [or summer]; among which are the حُلَّب and the رُخَامَى and the مَكْر and the عَلْقَى or عَلْقًى: [see رَبْلٌ:] or a certain soft, or tender, herb, or leguminous plant: (TA:) or any plant that is green in the hot season: or certain species of trees, or of plants, undefined: (M:) pl. رِبَبٌ. (S, Msb.) [In the dial. of Egypt, Alexandrian trefoil (بِرْسِيم, q. v.,) of the second and third crops.] b2: Also A certain tree: as some say, the tree of the خَرُّوب [an appellation generally applied to the carob, or locust-tree]. (M, K.) رَبَبٌ, (S, M, K,) or مَآءٌ رَبَبٌ, (S, TA,) Much water, (S, M, K,) collected together: (M:) or sweet-water: (S, K:) accord. to Th, it means مَا رَبَّبَهُ الطِينُ [app. such (water) as the clay has collected; for تَرَبَّبَ signifying تَجَمَّعَ is probably quasi-pass. of رَبَّبَ, so that this last seems to signify جَمَّعَ]. (M.) رُبَتَ and رَبَتَ &c.; and رُبَتَمَا and رَبَتَمَا &c.: see رُبَّ.

رَبَابٌ Clouds: (M:) or white clouds: (S, K:) or clouds that one sees beneath other clouds, (S,) or clouds suspended beneath other clouds, (M,) sometimes white and sometimes black: (S, M:) this latter is said by IB to be the signification commonly known: (TA:) or clouds consisting of an accumulation of parts: (A 'Obeyd, T:) n. un. with ة. (A 'Obeyd, S, K.) Hence الرَّبَابُ as a proper name of a woman. (A 'Obeyd, T, S.) A2: Also A certain instrument of diversion, [meaning, of music,] (K,) having strings, (TA,) with which one plays [lit. beats]. (K.) [The رباب in common use among the Arabs in the present day is a kind of viol. A specimen of it is figured and described in my work on the Modern Egyptians. Being an instrument of remarkable simplicity, it is probably similar to the ancient رباب.] Memdood Ibn-'Abd-Allah El-Wásitee Er-Rabábee became proverbial for his musical skill with the رباب. (K.) A3: See also رُبَّانٌ.

رُبَابٌ: see رُبَّى, of which it is an anomalous pl.: A2: and see also رُبَّانٌ.

رِبَابٌ: see رِبَابَةٌ, in two places. b2: Also (tropical:) Tithes, or tenths; syn. عُشُورٌ: (S, M, K:) from the same word signifying “ a covenant. ” (S.) b3: In the phrase يُعْطِيهَا الأَمَانَ رِبَابُهَا, ending a verse of Aboo-Dhu-eyb, describing some asses, رِبَاب is said to signify An oath, or a promise, which the owner of the asses takes of a people to permit those asses to water: or the poet means that the person giving those asses permission to water gives to their owner an arrow, of those used in the game called المَيْسِر, [as a token,] to show that they have received permission to water, and that no one may offer them any opposition: (TA:) some say that رِبَابُهَا here means their owners: (M:) [holding this last opinion,] Sh says that رِبَاب in this verse is a pl. of رَبٌّ. (TA.) A2: It is also a pl. of رُبَّةٌ; (S, M;) not of رِبَّةٌ, as it is said to be by Th [and in the K]. (M.) A3: See also 1, last sentence.

A4: And see رُبَّانٌ.

رَبُوبٌ: see رَبِيبٌ.

A2: See also رَبٌّ, of which it is said in the M to be app. a quasi-pl. n.

رَبِيبٌ Reared, fostered, brought up, fed, or nourished; [and taken good care of, until the age of puberty; (see 1;)] as also ↓ مَرْبُوبٌ; (S, M, K;) both applied to a boy: (S, M:) and in like manner applied to a horse: (M:) or the latter epithet, applied to a horse, (tropical:) tended well, or taken good care of: (A:) the former is also applied to a gazelle; (IAar, K in art. دخل;) [as meaning (assumed tropical:) brought up in, or near, the house or tent, and there fed;] like أَهْلِىٌّ: (TA in that art.:) and [its fem.] رَبِيبَةٌ is applied to a ewe or she-goat, (شَاةٌ, K,) meaning (assumed tropical:) brought up in the tent, or house, for the sake of her milk; (S, K; [see also رُبَّى;]) pl. رَبَائِبُ; (S;) this last being applied to sheep or goats that are tied near to the tents, or houses, and there fed, and that do not go forth to pasture; (M, TA;) of which it is said that none are to be taken for the poor-rate. (TA.) b2: [Hence, A step-son,] a man's wife's son (T, S, M, A, Msb, K) by another husband; (T, S, M, A, K;) as also ↓ رَبُوبٌ: (T, K:) pl. أَرِبَّآءُ. (Msb.) And رَبِيبَةٌ [A step-daughter;] a woman's husband's daughter by another wife: (S:) or a man's wife's daughter (T, M, A, Mgh, Msb, K) by another husband; (T, M, A;) because he rears her: (Mgh:) pl. رَبَائِبُ (A, Mgh, Msb) and sometimes رَبِيبَاتٌ. (Msb.) b3: Also, and ↓ رَابٌّ, (T, M, K,) both syn., like شَهِيدٌ and شَاهِدٌ, and خَبِيرٌ and خَابِرٌ, (TA,) or the latter, (T, S,) mentioned by IAar, is the correct term, (T,) [A step-father;] the husband of a mother (T, S, M, K) who has a child by another husband. (T.) And رَبِيبَةٌ and ↓ رَابَّةٌ, (T,) or the latter [only], (S, K,) [A stepmother;] the wife of a father (T, S, K) who has a child by another wife. (T.) رَبِيبَةٌ also signifies [A foster-mother;] a woman who has the charge of a child, who carries him, and takes care of him, and rears, or fosters, him; (Th, S, M, Msb, K;) like ↓ رَابَّةٌ; the former being of the measure فَعِلَيةٌ in the sense of فَاعِلَةٌ. (Msb.) أَربَّآءُ النَّبِىّ [meaning The foster-fathers of the Prophet] is an appellation given to the people [of the tribe of Saad] among whom Mohammad was suckled; as though اربّآء were pl. of رَبِيبٌ [as it is said to be in one of the senses mentioned above]. (TA.) b4: And رَبِيبٌ signifies also A confederate; a person with whom one unites in a confederacy, league, or covenant. (M, K.) b5: And A king. (M, K.) رِبَابَةٌ: see رُبُوبِيَّةٌ.

A2: Also A covenant, compact, confederacy, or league; (S, M, K;) as also ↓ رِبَابٌ, (M, K,) of which latter, in this sense, the pl. is أَرِبَّةٌ. (AAF, IB, TA.) [See رِبَّةٌ, second sentence.]) A3: And A thing [or case] resembling a quiver (كِنَانَة), in which the arrows of the game called المَيْسِر are enclosed together: (S:) or a piece of skin, (T,) or a piece of thin skin, (Lh, M, TA,) in which the arrows are enclosed, (Lh, T, M, TA,) resembling a quiver (كنانة): (TA:) or a piece of rag, (M, K, TA,) or of skin, (TA,) in which the arrows are enclosed (M, K, TA) or bound: (TA:) or a piece of thin skin which is bound upon the hand of the man who takes forth the arrows (K, TA) of that game, (TA,) lest he should know the feel of an arrow for the owner of which he has an affection: (K, TA:) or a small cord with which the arrows are bound [together]: or the arrows [themselves] collectively: (M, K:) sometimes it is used in this last sense: (S:) and ↓ رِبَابٌ also seems to be used in like manner; as meaning the رِبَابَة of the arrows of the game of الميسر. (TA.) [See an ex. in a verse cited voce أَفَاضَ in art. فيض.]

رُبُوبَةٌ: see رُبُوبِيَّةٌ.

رَبَابىٌّ A player on the رَبَاب [q. v.]. (MA, K.) رَبُوبِىٌّ, (M, K,) with fet-h [to the ر], (K,) a rel. n. from الرَّبُّ, deviating from rule: so in the phrase عِلْمٌ رَبُوبِىٌّ [Knowledge, science, or doctrine, relating to the Lord, i. e., to God]. (M, K.) رُبُوبِيَّةٌ [Lordship; or the state, or quality, of such as is termed رَبٌّ i. e. a lord, a possessor, an owner, or a proprietor; &c.: and, with the article ال particularly godship, godhead, or deity:] a subst. from الرَّبُّ; (T, * S, * M, K;) as also ↓ رِبَابَةٌ [which seems to be properly an inf. n. of 1 in the sense first explained]. (M, K.) A2: Also, (M, K,) or ↓ رُبُوبَةٌ, (so in a copy of the K,) The state, or condition, of a مَمْلُوك [or slave]. (M, K.) رُبَّتَ and رَبَّتَ &c.; and رُبَّتَمَا and رَبَّتَمَا &c.: see رُبَّ, in five places.

رُبَّى, applied to a ewe or she-goat (شَاةٌ), (S, M, &c.,) That has brought forth: (M, Msb, K:) and so if her young one has died: (M, K:) or that has recently brought forth: (Lh, S, M, Mgh, Msb, K:) or that has brought forth twenty days before: (M:) or that has brought forth two months before: (El-Umawee, S, M:) or that is followed, (M,) or accompanied, (As, Mgh,) by her young one: (As, M, Mgh:) or that is confined in the tent, or house, for the sake of her milk: (Msb: [see also رَبِيبَةٌ, voce رَبِيبٌ:]) accord. to Az, (S, Msb,) it is applied to a she-goat, (S, M, Msb,) and رَغُوثٌ is applied to a ewe: (M:) accord. to others, the former is applied to a she-goat and a ewe, and sometimes to a she-camel: (S, Msb:) the pl. is ↓ رُبَابٌ, (As, T, S, M, Mgh, Msb, K,) which is extr. [in form]: (M, K:) Lh mentions the phrase غَنَمٌ رُبَابٌ, or رِبَابٌ, which, he says, is rare. (M.) b2: See also رُبَّانٌ, in two places.

A2: A benefit, favour, boon, or good. (AA, T, K.) [See an ex. in the first paragraph of art. جشأ.] b2: A want; (AA, T, K;) as in the saying, لِى عِنْدَ فُلَانٍ رُبَّى [I have a want for such a one to supply, or accomplish]. (AA, T.) A3: A child's nurse; syn. دَايَةٌ. (AA, T. In one copy of the T بابه; and in the TA راية. [Perhaps the right reading is رَابَّةٌ, meaning a foster-mother.]) A4: A firm knot: (AA, T, K:) [and so, app., ↓ رُبَّانٌ, if correctly written thus, in the instance here following.] You say, إِنْ كُنْتَ

إِزْرِكَ ↓ بِى تَشهدُّ ظَهْرَكَ فَأَرْخِ بِرُبَّانِ, (TA,) or بِرُبَّا

إِزْرِكَ (so in the TT, as from the M, [as though for بِرُبَّى,]) and مِنع رُبَّى إِزْرِكَ, (T, TA,) a prov., meaning (assumed tropical:) If thou place thy reliance upon me, then let me weary myself, and enjoy thou relaxation and rest: (T, TA:) here رُبَّى [properly] signifies a firm knot. (T.) [See also a similar prov. in Freytag's Arab. Prov. i. 24.]) A5: Also a name of Jumádà-l-Oolà [the fifth month of the Arabian calendar]; and so ↓ رُبٌّ: (M, K:) and likewise, (K,) or accord. to Kr, (M,) a name of Jumádà-l-Ákhireh [the sixth month]; and so ↓ رُبَّةُ: (M, K:) and this last likewise, (K, there expressly said to be with damm,) or ↓ رَبَّةُ, (so accord. to the M as transcribed in the TT,) a name of Dhu-l-Kaadeh [the eleventh month]: (M, K:) thus these months were called in the Time of Ignorance. (M. [See also شَهْرٌ: and see رُنَّى or الرُّنَّى, in art. رن.]) رَبِّىٌّ: see رَبَّانِىٌّ. b2: And for its pl., رَبِّيُّونَ, see رِبِّىٌّ, in two places.

رُبِّىٌّ rel. n. of رُبَّةٌ, q. v. (Sb, S, M.) b2: See also its pl., رُبِّيُّونَ, in the next paragraph, in two places.

رِبِّىٌّ sing. of رِبِّيُّونَ (T, S, K,) which signifies Thousands (Fr, Th, T, S, K) of men: (S, K:) accord. to Akh, it is from الرَّبُّ; and if so, it is ↓ رَبِّيُّونَ, with fet-h to the ر: but accord. to Fr, it is from رِبَّةٌ, meaning “ a company: ” (Th, T:) Zj says that it is رِبِّيُّونَ and ↓ رُبِّيُّونَ, with kesr to the ر and also with damm to the ر, and signifies a numerous company: he adds that رِبَّةٌ is said by some to signify “ ten thousand; ” and that ربّيُون is said to signify learned, pious, patient men; and that each of these sayings is good: accord. to Aboo-Tálib, it signifies numerous companies: (T:) [in the Kur iii. 140,] El-Hasan read ↓ رُبِّيُّونَ; and Ibn-' Abbas, ↓ رَبِّيُّونَ; the former with damm, and the latter with fet-h, to the ر. (L, TA.) b2: See also رَبَّانِىٌّ.

رَبَّانٌ: see the next paragraph, in four places.

رُبَّانٌ The first, or beginning, or commencement, or the first and fresh state, of anything; (As, A 'Obeyd, T;) [and so ↓ رَبَّانٌ &c., as appears from what follows.] You say, أَتَيْتُهُ فِى رُبَّانِ شَبَابِهِ, (T,) and شبابه ↓ رَبَّانِ, or شبابه ↓ رِبَّانِ, (accord. to different copies of the T,) and شبابه ↓ رُبَابِ, (T,) and شبابه ↓ رَبَابِ, or شبابه ↓ رِبَابِ, (accord. to different copies of the T,) and شبابه ↓ رُبَّى, all meaning [I came to him] in the beginning, or first and fresh state, of his youth. (T.) and اِفْعَلْ ذٰلِكَ الأَمْرَ بِرُبَّانِهِ Do thou that thing in its first and fresh state: so accord. to ISk: and hence, he says, ↓ شَاةٌ رُبَّى [explained above]. (S.) And أَخَذْتُ الشَّىْءَ بِرُبَّانِهِ, (As, S, K, *) and ↓ بِرَبَّانِهِ, with damm and with fet-h, (K,) i. e. [I took the thing] in its first state: (K:) or altogether, (As, S, K,) not leaving of it aught. (As, S.) They said also, ذَرْهُ بِرُبَّانٍ [app. meaning Leave thou him early, before he acquire more power]: and Th cites the following [as an ex.]: فَذَرْهُمْ بِرُبَّانٍ وَإِلَّا تَذَرْهُمُ يُذِيقُوكَ مَا فِيهِمْ وَإِنْ كَانَ أَكْثَرَا [which seems to mean Then leave thou them early, before they acquire more power; for if thou do not, or wilt not, leave them, they will make thee to taste what is in them, though it be more]. (M.) b2: Also, accord. to A 'Obeyd, The chief, or main, part or portion of a constellation: or, accord. to As, the aggregate thereof: or, accord. to AO, ↓ رَبَّانٌ, with fet-h, has this meaning: (T:) or both signify a company or an assembly, or an aggregate or assemblage. (K, TA.) A2: Also A captain of sailors (Sh, K) in the sea; (Sh;) and so ↓ رُبَّانِىٌّ: (Sh, K:) one skilled in navigation: pl. [or rather coll. n. of the latter]

رُبَّانِيَّةٌ. (TA voce رَهْنَامَجٌ.) A3: See also رُبَّى, in two places.

رِبَّانٌ: see the next preceding paragraph, second sentence.

رَبَّانِىٌّ (T, S, M, A, K) and ↓ رِبِّىٌّ (M,) or ↓ رِبِّىٌّ, (A, KL,) One who devotes himself to religious services or exercises, or applies himself to acts of devotion; (S, A, K;) who possesses a knowledge of God: (T, S, K, KL:) or a learned man: (T:) or the first signifies, (M,) or signifies also, (K,) and so the second, (M,) i. q. حَبْرٌ [i. e. a learned man, or particularly of the Jews, &c.; or a good, or righteous, man]; (M, K;) and a lord, or master, of knowledge or science: or a worshipper of the Lord (الرَّبّ): (M:) or a learned man, a teacher of others, who nourishes people with the small matters of knowledge, or science, before the great: (IAar, T:) or a learned man firmly grounded in knowledge, or science, and religion: or a learned man who practices what he knows and instructs others: or one of high rank in knowledge, or science: or learned with respect to what is lawful and what is unlawful, and what is commanded and what is forbidden: (TA:) رَبَّانِىٌّ is a rel. n. from رَبَّانٌ; or from الرَّبُّ meaning “ God: ” (TA, and some copies of the K:) the ا and ن being added to give intensiveness to the signification; (M;) or, as Sb says, to denote a special reference to the knowledge of the Lord, as though the word signified one possessing a knowledge of the Lord exclusively of other branches of knowledge; (T;) so that it is like لِحْيَانِىٌّ, (T, M, and so in some copies of the K,) meaning “ long-bearded,” (T,) or “ largebearded,” (M,) and رَقَبَانِىٌّ, “thick-necked,” and شَعْرَانِىٌّ, “having much hair: ” (T:) or it is a Syriac word; (TA, and some copies of the K;) or Hebrew; and was unknown to the [pagan] Arabs, and known only to the men of law and science: (TA:) the pl. is رَبَّانِيُّونَ, (T, S,) occurring in the Kur iii. 73 (S) [and v. 48 and 68].

رُبَّانِىٌّ: see رُبَّانٌ, last sentence but one.

رَبَّانِيَّةٌ The quality denoted by the epithet رَبَّانِىٌّ [q. v.]. (A.) رَبْرَبٌ A herd (T, S, M, K) of oxen, (T,) [i. e.] of wild oxen (بَقَر الوَحْش): (S, M, K:) or, as some say, of gazelles: or, accord. to Kr, a number of [wild] oxen together, less than ten: it has no sing., or n. un. (M.) رَابٌّ; and its fem., with ة: see رَبِيبٌ in three places.

أَرِبَّةٌsaid in the T and K to be pl. of رِبَّةٌ [q. v.]: and said by AAF to be pl. of رِبَابٌ.

مَرَبٌّ A place of collecting (T, S, M, A) of people: (M, A:) a place of alighting: (M, K:) a place of abiding, or dwelling, and congregating. (M.) [Hence,] مَرَبُّ الإِبِلِ The place where the camels keep, or remain. (T, S.) b2: [Hence also,] فُلَانٌ مَرَبٌّ (assumed tropical:) Such a one is a person who collects, or congregates, people. (T, S, M, K. *) [and hence,] فُلَانٌ مَرَبٌّ لِبَنِى فُلَانٍ (assumed tropical:) Such a one is an object of resort for his counsel and authority to the sons of such a one. (TA in art. جمع.) A2: Also, and ↓ مِرْبَابٌ, (M, K,) Land abounding with plants, or herbage; (K;) or with رِبَّة [q. v.]: (TA:) or land in which there ceases not to be moisture; and so ↓ مَرَبَّةٌ: or ↓ مرْبَابٌ signifies land abounding with plants, or herbage, and with people. (M.) مُرِبٌّ Anything keeping, or cleaving, to a thing. (M. [See its verb, 4]) You say نَاقَةٌ مُرِبٌّ A she-camel keeping to, and affecting, her young one, and the stallion. (Az, TA.) And إِبِلٌ مَرَابُّ [originally مَرَابِبُ, pl. of مُرِبٌّ,] Camels keeping in a place; remaining in it. (T, S.) and فَقْرٌ مُرِبٌّ (assumed tropical:) Constant, inseparable, poverty: occurring in a trad.: or the epithet there is مُلِبٌّ. (IAth.) مَرَبَّةٌ: see مَرَبٌّ.

مُرَبَّبٌ Made [or preserved] with رُبّ [or inspissated juice]; (S, K;) like as مُعَسَّلٌ signifies “ made [or preserved] with عَسَل [or honey]: ” (S:) you say زَنْجَبِيلٌ مُرَبَّبٌ and مُرَبًّى [ginger so preserved]: and ↓ مُرَبَّبَاتٌ signifies Preserves, or confections, made with رُبّ; (S, K;) and in like manner مُرَبَّيَاتٌ, except that this is from التَّرْبِيَةُ [inf. n. of رَبَّى]. (S.) b2: Also Oil of which the grain (حَبّ [perhaps a mistranscription for حُبّ i. e. jar]) whence it has been prepared, or taken, has been perfumed (↓ رُبِّبَ): (T, TA:) or oil perfumed with sweet-smelling plants; as also ↓ مَرْبُوبٌ and مُرَبًّى. (A.) مُرَبَّبَاتٌ: see the next preceding paragraph.

مِرْبَابٌ: see مَرَبٌّ, in two places.

مَرْبُوبٌ: see رَبِيبٌ. b2: Also A slave; a bondman; syn. مَمْلُوكٌ [lit. possessed, and now particularly applied to a male white slave]. (M, K.) العِبَادُ مَرْبُوبُونَ لِلّٰهِ means [Mankind (lit. the servants of God) are] bondmen (مَمْلُوكُونَ) [to God]. (M.) b3: A skin for clarified butter &c. seasoned with رُبّ [or inspissated juice]. (T, S.) [And A jar smeared with tar or pitch: see 1.] b4: See also مُرَبَّبٌ.

مُرْتَبٌّ One who confers a benefit, or benefits. (K.) b2: And One on whom a benefit is conferred, or on whom benefits are conferred. (K.)

بر

1 بَرَّ, [first Pers\. بَرِرْتُ,] aor. ـَ (T, M, Msb,) inf. n. بِرٌّ, (M, Msb, K,) He was pious [towards his father or parents, and (tropical:) towards God; (see the explanations of the verb as used transitively;) and was kind, or good and affectionate and gentle in behaviour, towards his kindred; and kind, or good, in his dealings with strangers]: (Msb:) he was good, just, righteous, virtuous, or honest: (T, Msb:) [or he was amply, largely, or extensively, good or beneficent:] and he was true, or veracious. (M, Msb, K.) [Authorities differ as to the primary signification of this verb, and as to the subordinate meanings: see بِرٌّ below.] You say also, بَرَّ فِى قَوْلِهِ, (Msb, TA,) and فِى يَمِينِهِ, (S, M, Mgh, Msb, K,) first Pers\. بَرِرْتُ (T, A, Mgh, K) and بَرَرْتُ, (K,) aor. ـَ (M, Msb) and يَبِرٌّ, (M,) inf. n. بِرٌّ (S, M, K) and بَرٌّ, (K,) or بُرُورٌ, (Msb,) He was true, or veracious, (S, Mgh, Msb, K, TA,) in his saying, (Msb, TA,) and in his oath. (S, Mgh, Msb, K.) b2: بَرَّ عَمَلَهُ, and بُرَّ, inf. n. بِرٌّ and بُرُورٌ; and ↓ أَبَرَّ; [His deed, or work, was, or proved, good; or was well, or sinlessly, performed;] all signify the same. (M.) And بُرَّ العَمَلُ, i. e. الحَجُّ, a form of benediction, said to a person come from pilgrimage, May the deed, or work, i. e. the pilgrimage, have been sinlessly performed. (TA.) And بَرَّ حَجُّهُ, (T, S, A, Msb, K,) aor. ـَ (T,) inf. n. بِرٌّ (S, Msb,) or بُرُورٌ; (T;) and بُرَّ حَجُّهُ, (Fr, T, S, M, K,) aor. ـَ inf. n. بِرٌّ; (T;) His pilgrimage was sinlessly performed: (Sh, T:) or was characterized by the giving of food, and by sweetness of speech; as explained by Mohammad himself: was accepted: was rewarded. (TA.) b3: بَرَّ, (A, Msb, K,) aor. ـَ (T, M, K) and يَبِرُّ, (M, K,) inf. n. بِرٌّ (M, Msb, K) and بَرٌّ and بُرُورٌ, (M, K,) It (a saying, Msb, and an oath, T, A, M, Msb, K) was, or proved, true. (M, A, * Msb, * K, * TA.) [See an ex. voce أَلِيَّةٌ, in art. الو.] b4: بَرَّتْ بِى سِلْعَتُهُ, inf. n. بِرٌّ, (tropical:) His commodity, or article of merchandise, was easy of sale to me, (Aboo-Sa'eed, T, A, *) and procured me gain: (A:) originally meaning it recompensed me, by its high price, for my care of it. (T.) [See also بَرَّهُ, below.]

A2: بَرَّ وَالِدَهُ, (M,) [and app. بِوَالِدِهِ, (see بَرٌّ,)] first Pers\. بَرِرْتُ (S, M, Msb, K) and بَرَرْتُ, (M, K,) aor. ـَ (S, M, Msb, K) and يَبِرُّ, (M, K,) inf. n. بِرٌّ (S, M, Msb, K) and مَبَرَّةٌ (S, K, Msb *) and بُرُورٌ, (Msb,) He treated, or behaved towards, his father with filial piety, duty, or obedience; (TA;) or with ample obedience; (B;) the inf. ns. signifying the contr. of عُقُوقٌ: (S, M, A, K:) he treated, or behaved towards, his father with good obedience, and with gentleness, or courtesy, striving to do the things that were pleasing to him, and to avoid what were displeasing to him. (Msb.) And [hence, app., for accord. to the A it is tropical.] بَرَّ خَالِقَهُ, (S,) or رَبَّهُ, (A,) aor. ـَ (S, A,) inf. n. بِرٌّ; (T, S, M, K;) and ↓ تبرّرهُ; (S, K; *) (tropical:) He obeyed his Creator, or his Lord; (S, M, * A, K; *) [was pious towards Him;] served Him; rendered religious service to Him: (TA:) or rendered Him ample obedience: the obedience here meant is of two kinds; namely, that of belief and that of works; and both these kinds are meant by البِرّ in the Kur ii. 172. (B.) [And app. بَرَّتْ وَلَدَهَا, or بِوَلَدِهَا, She behaved with maternal affection towards her child, or offspring. (See بَرٌّ.)] And بَرَّهُ, (M,) and بَرَّ رَحِمَهُ, (T,) first Pers\. بَرِرْتُ, (T, M,) inf. n. بِرٌّ, (T, M, K,) He behaved towards him, and towards his kindred, or relations, with kindness, or goodness and affection and gentleness, and regard for his, or their, circumstances; syn. وَصَلَهُ [and وَصَلَهُمْ]: (T, M, K:) such is said to be the signification of the verb as use in the Kur lx. 8. (M, B, TA. [See also 3.]) And اَللّٰهُ يَبَرُّ عِبَادَهُ (assumed tropical:) God is merciful to his servants: (M, TA:) or بَرَّهُ, inf. n. بِرٌّ, said of God, means He recompensed him, or rewarded him, for his obedience. (B, TA.) [بَرَّهُ بِكَذَا (occurring in the S and K in explanation of أَلْطَفَهُ بِكَذَا) may be rendered He showed kindness, &c., to him by such a thing, or such an action, &c.: and also he presented him with such a thing; like وَصَلَهُ بِكَذَا.] b2: بَرَّ اللّٰهُ حَجَّهُ, (T, S, Msb,) aor. ـَ (Msb,) inf. n. بِرٌّ, (S,) or بُرُورٌ, (Msb,) God accepted his pilgrimage; (S, Msb;) as also ↓ ابرّهُ: (T, S, M, Msb:) the latter alone is allowed by Fr: (M, TA:) [though بُرَّ حَجُّهُ and عَمَلُهُ, mentioned above, are well known; as is the pass. part. n. مَبْرُورٌ, which see below:] and one says, [in like manner,] اللّٰهُ عَمَلُهُ ↓ ابرّ [God accepted his deed, or work, as good; approved it]. (M.) b3: See also 4, in three places.

A3: بَرَّ, (TK,) inf. n. بِرٌّ, (S, K,) He drove sheep or goats: (IAar, S, K:) or he called them. (Yoo.) [See also بِرٌّ below.]3 بارّهُ, inf. n. مُبَارَّةٌ, He behaved towards him with kindness, or goodness and affection and gentleness, and regard for his circumstances; or he did so, experiencing from him the same behaviour; syn. of the inf. n. مُلَاطَفَةٌ. (S and K in art. لطف: but only the inf. n. is there mentioned. [See also 1.]) 4 ابرّ عَمَلُهُ: see 1.

A2: ابرّ حَجَّهُ, and عَمَلَهُ: see 1, near the end of the paragraph. b2: ابرّ القَوْلَ, (Msb,) and اليَمِينَ, (T, M, A, Mgh, Msb, K,) He executed, or performed, the saying, and the oath, truly. (M, A, Mgh, Msb, K.) Accord. to El-Ahmar, one also says, قَسَمِى ↓ بَرِرْتُ; but none other asserts this. (T, TA.) b3: ابراللّٰهُ قَسَمَهُ, (T, TA,) inf. n. إِبْرَارٌ; and ↓ بَرَّهُ, inf. n. بِرٌّ; God verified his oath. (TA.) b4: ابرّ فُلَانٌ قَسَمَ فُلَانٍ

Such a one assented, or consented, to the conjurement of such a one: أَحْنَثُهُ signifies “ he assented not,” or “ consented not, thereto. ” (T, TA.) A3: ابرّ عَلَيْهِمْ, (S, M, K,) inf. n. as above, (T, TA,) He overcame them: (T, S, M, K:) he subdued them, or overcame them, by good or other actions; (TA;) by actions or sayings; (TA;) as also ↓ بَرَّهُمْ, aor. ـُ (T, K, TA:) he was refractory, or stubborn, and overcame them. (TA, from a trad.) You say, ابرّ عَلَى خَصْمِهِ [He overcame his adversary]. (A.) And ابرّ عَلَيْهِمْ شَرًّا [He overcame them in evil]: and hence ابرّ is used in the sense of فَجَرَ [he transgressed, &c.]; as in the saying of a poet, فَلَسْتُ أُبَالِى مَنْ أَبَرَّ وَ مَنْ فَجَرْ [Then I care not who acts wickedly and who transgresses]. (IAar, M.) A4: ابرّ [from بَرٌّ] He rode, or journeyed, upon the land. (ISk, S, A, K.) Opposed to أَبْحَرَ. (A.) 5 تبرّر [He affected, or endeavoured to characterize himself by, بِرّ, i. e. filial piety, &c.]. b2: قَدْ تَبَرَّرْتَ فِى أَمْرِنَا Thou hast abstained from crime, or sin, or the like, in our affair, or business, or case. (T, TA.) A2: تبرّر خَالِقَهُ: see 1.6 تبارّوا They practised mutual بِرّ [meaning kindness, or goodness and affection and gentleness, and regard for each other's circumstances]. (S.) R. Q. 1 بَرْبَرَ, inf. n. بَرْبَرَةٌ, He talked much, and raised a clamour, or confused noise, (M, K,) with his tongue: (M:) he cried, or cried out, (S, K,) and talked in anger, (S,) or talked confusedly, with anger and aversion. (TA.) and بَرْبَرَ فِى كَلَامِهِ He was profuse and unprofitable in his talk. (Fr.) b2: Also, inf. n. as above, He (a goat) uttered a cry or cries, [or rattled,] (M, K,) being excited by desire of the female. (M.) بَرٌّ [originally بَرِرٌ] (M, Msb, K) and ↓ بَارٌّ (Msb) Pious [towards his father or parents, and (tropical:) towards God; (tropical:) obedient to God, serving God, or rendering religious service to God; (see 1;) and kind, or good and affectionate and gentle in behaviour, towards his kindred; and good in his dealings with strangers]; good, just, righteous, virtuous, or honest: (Msb:) true, or veracious: (M, Msb, K:) and both signify also abounding in بِرّ [or filial piety, &c.]: (K:) the former is [said to be] a stronger epithet than the latter, like as عَدْلٌ is stronger than عَادِلٌ: (B:) [but its pl. shows that it is not, like عَدْلٌ, originally an inf. n.: it is a regular contraction of بَرِرٌ, like as بَارٌّ is of بَارِرٌ:] the fem. of each is with ة: (Lh, M:) the pl. (of the former, S, M, Msb, or of the latter, B) is أَبْرَاٌ; and (of the latter, S, M, Msb, or of the former, B) بَرَرَةٌ: (S, M, Msb, K:) the former pl. is often specially applied to saints, those who abstain from worldly pleasures, and devotees; and the latter, to the recording angels. (B.) You say, أَنَا بَرٌّ بِوَالِدِى, and ↓ بَارٌّ, I am characterized by filial piety, dutifulness, or obedience, to my father: (S, M, A: *) the latter is mentioned on the authority of Kr; but some disallow it. (M, TA.) And الأُمُّ بَرَّةٌ بِوَلَدِهَا [The mother is maternally affectionate to her child, or offspring]. (S.) And رَجُلٌ بَرٌّ بِذِى قَرَابَتِهِ, and ↓ بَارٌّ, A man who behaves towards his kindred with kindness, or goodness and affection and gentleness, and regard for their circumstances. (T.) And رَجُلٌ بَرٌّ سَرٌّ A man who treats with goodness and affection and gentleness, and rejoices, or gladdens, his brethren: pl. بَرُّونَ سَرُّونَ. (S, * K, * TA, in art. سر.) And بَرٌّ فِى قَوْلٍ, and فِى يَمِينٍ, and ↓ بَارٌّ, True, or veracious, in a saying, and in an oath. (Msb.) And يَمِينٌ بَرَّةٌ and ↓ بَارَّةٌ [A true oath; or an oath that proves true]. (Ham p. 811.) البَرُّ is also a name of God; (M, K;) meaning (assumed tropical:) The Merciful, or Compassionate: (M:) or the Very Benign to his servants; (IAth;) the Ample in goodness or beneficence: (B:) البَارُّ is not so used. (IAth.) It is said in a trad., تَمَسَّحُوا بِالأَرْضِ فَإِنَّهَا بَرَّةٌ بِكُمْ (assumed tropical:) Wipe yourselves with the dust, or earth, [in performing the ceremony termed التَّيَمُّمُ,] for it is benignant towards you, like as the mother is to her children; meaning, ye are created from it, and in it are your means of subsistence, and to it ye return after death: (IAth:) or the meaning is, that your tents, or houses, are upon it, and ye are buried in it. (M.) A2: بَرٌّ Land; opposed to بَحْرٌ [as meaning “ sea ” and the like]: (S, Msb, K:) from بِرٌّ signifying “ ampleness,” “ largeness,” or “ extensiveness; ” (Esh-Shiháb [El-Khafájee], MF;) or the former word is the original of the latter. (B, TA. [See the latter word.]) [Hence, بَرًّا وَ بَحْرًا By land and by sea.] b2: A desert, or deserts; a waste, or wastes. (T, TA. [See also بَرِّيَّةٌ, voce بَرِّيٌّ.]) So, accord. to Mujáhid [and the Jel] in words of the Kur [vi. 59], وَ يَعْلَمُ مَا فِى البَرِّ وَ البَحْرِ And He knoweth what is in the desert, or deserts, and the towns, or villages, in which is water, (T, TA,) or which are upon the rivers. (Jel.) [So too in the phrase نَبَاتُ البَرِّ The plants, or herbage, of the desert or waste; the wild plants or herbage. And عَسَلُ البَرِّ Honey of the desert; wild honey. And حَيَوَانُ البَرِّ The animal, or animals, of the desert; the wild animal or animals.] b3: A wide tract of land. (Bd in ii. 41.) b4: [The open country; opposed to بَحْرٌ as meaning the “ cities,” or “ towns,” “ upon the rivers: ” see the latter word.] b5: Elevated ground, open to view. (T.) b6: The tract, or part, out of doors, or where one is exposed to view; contr. of كِنٌّ: used by the Arabs indeterminately; [without the article ال;] as in the phrase, جَلَسْتُ بَرًّا (Lth, T) meaning I sat outside the house; (A;) and خَرَجْتُ بَرًّا (Lth, T) meaning I went forth outside the [house or] town, (A,) or into the desert: (TA:) but [Az says,] these are post-classical phrases, which I have not heard from the chaste-speaking Arabs of the desert. (T.) b7: You say also, أَرِيدُ جَوًّا وَ يُرِيدُ بَرًّا I desire concealment, or secrecy, and he desires publicity. (A.) بُرٌّ Wheat; and the grain of wheat; syn. قَمْحٌ, (S, * Msb,) or حِنْطَةٌ; (M, K;) but it is a more chaste word than قَمْحٌ and حِنْطَةٌ: (M:) pl. of بُرَّةٌ; (S, M;) or [rather] بُرَّةٌ is the n. un. [signifying a grain of wheat, like قَمْحَةٌ]: (IDrd, Msb:) the pl. of بُرٌّ is أَبْرَارٌ; (K;) or this pl. is allowable on the ground of analogy, accord. to Mbr, but is disallowed by Sb. (S.) It is said in a prov., (TA,) هُوَ أَقْصَرُ مِنْ برَّةٍ [He, or it, is shorter than a grain of wheat]. (A, TA.) and you say, أَطْعمَنَا ابْنَ بُرَّةٍ He fed us with bread. (A.) بِرٌّ inf. n. of 1: (T, S, M, &c.:) it is said by some to signify primarily Ampleness, largeness, or extensiveness; whence بَرٌّ as opposed to بَحْرٌ: then, b2: Benevolent and solicitous regard or treatment or conduct [to parents and others; i. e. piety to parents; and (tropical:) towards God]: and goodness, or beneficence: and kindness, or good and affectionate and gentle behaviour, and regard for the circumstances of another: (Esh-Shiháb [El-Khafájee], MF:) or بَرٌّ, as opposed to بَحْرٌ, [or as signifying “ a wide tract of land,” (Bd in ii. 41,)] is the original of بِرٌّ, (Bd in ii. 41, B, TA,) which signifies ample, large, or extensive, goodness or beneficence, (Z, in the Ksh, ii. 41, [but he regards it as the original of بَرٌّ,] and Bd on the same passage, and B, K, TA,) to men; (TA;) or comprehending every kind of goodness: (Ksh and Bd ubi suprà:) and hence it is said to be in three things: in the service of God: in paying regard to relations; acting well to them: and in dealing with strangers: (Bd ubi suprà:) or every deed that is approved: (Ksh and Bd in ii. 172:) and [particularly] obedience to God: (T, S, M, &c.: [see also بَرَّةُ:]) [and every incumbent duty: and hence,] the pilgrimage to Mekkeh: (K:) and fidelity to an engagement: (TA:) also a gratuitous gift, or favour; and a bounty, or benefit; syn. فَضْلٌ; (Msb;) and إِحْسَانٌ; as also ↓ مَبَرَّةٌ [an inf. n., but when used as a simple subst. its pl. is مَبَارٌ and مَبَرَّاتٌ]. (Har p. 94.) In the Kur [ii. 172], where it is said, لُكِنَّ البِرَّ مَنْ آمَنَ بِااللّٰهِ, by البرّ is meant ذَا البِرِّ [i. e. But the pious, or obedient to God, is he who believeth in God]; (T, M, Ksh, Bd, Jel;) and some read البَارَّ: (Ksh, Bd, Jel:) or the meaning is, لكنّ البِرَّ بِرُّ من آمن با للّٰه i. e. but the obedience of which it behooveth one to be mindful is the obedience of him who believeth in God: (Sb, T, IJ, M, Ksh, Bd:) and this explanation is preferable to the former. (Bd.) It is said in a prov., (T, S,) لَا يَعْرِفُ هِرًّا مِنْ بِرٍ, (S, A, K, but in the T and M مَا is put in the place of لا,) meaning He knows not him who dislikes him, or hates him, from him who behaves towards him with kindness, or goodness and affection and gentleness, and regard for his circumstances: (S, M, A, K, * TA:) or undutiful conduct to a parent from gentleness, or courtesy: (ElFezáree, T, K:) or altercation, (T,) or dislike, or hatred, (K,) from honourable treatment: (T, K:) or the calling of sheep, or goats, from the driving of them: (IAar, S, K:) or the driving of sheep, or goats, from the calling of them: (Yoo, T:) or the calling of them to water from the calling of them to fodder; (K;) which last rendering is agreeable with an explanation of بِرٌّ by IAar [mentioned in the T]; (TA;) and ↓ بِرْبِرٌ, also, has the signification here assigned to بِرٌّ: (K, * TA:) or الهَرْهَرَة from البَرْبَرَة; (A'Obeyd, T, K;) i. e. the crying of sheep from the crying of goats: (A'Obeyd, T:) or the cat from the rat, or mouse: (IAar, T, M, K:) and بِرٌّ also signifies the [species of rat called] جُرَذ: (Aboo-Tálib, T, K:) or a small animal resembling the rat or mouse: (M:) and the young of the fox. (K.) b3: Also Good, as a subst., not an adj.; syn. خَيْرٌ; (Sh, T, Mgh, Msb, K;) which comprises all that has been said in explanation of بِرٌّ (Sh, T, Mgh) as used in the saying of Mohammad, عَليْكُمْ بِالصِّدْقِ فَإِنَّهُ يَهْدِى

إِلَى البِرِّ [Keep ye to truth; for it guides to good, or to a good, or right, state]: some render it in this instance by الخَيْر; and some, by الصَّلَاح. (Sh, T.) It signifies also The good of the present life, consisting in spiritual and worldly blessings, and of that which is to come, consisting in everlasting enjoyment in Paradise: so in the Kur iii. 86: (T:) or [simply] Paradise. (K.) b4: Also The heart; or the mind. (K.) So in the saying, هُوَ مُطْمَئِنُّ البِرِّ [He is quiet, or at rest, in heart, or mind]. (TA.) بَرَّةُ a subst. in the sense of البِرُّ, (S, M, K,) meaning Obedience [&c.]; (K;) determinate, (S, K,) being a proper name; for which reason, combined with its being of the fem. gender, it is imperfectly decl. (M.) [It is opposed to فَجَارِ.

See a verse of En-Nábighah in the first paragraph of art. حمل.]

بَرِيرٌ [a coll. gen. n.] The fruit of the أَرَاك [q. v.], (S, M,) in a general sense: (M:) or the first thereof; (K;) [i. e.] the first that appears, or when it first appears, and is sweet: (M:) or when it has become hard: (Msb:) or when it is larger in its berries (حَبّ) than such as is termed كَبَاث, and smaller in its clusters; having a round, small, hard stone, a little larger than the حِمَّص; its cluster filling the hand: (AHn, M:) n. un. with ة. (AHn, S, M, Msb.) بُرَّى A good, sweet, or pleasant, word or expression or saying: (K:) from بِرٌّ signifying “ benevolent and solicitous regard or treatment or conduct. ” (TA.) بَرِّىٌّ Of, or belonging to, or relating to, the land as opposed to the sea or a great river. b2: And Of, or belonging to, or relating to, the desert or waste; growing, or living, or produced, in the desert or waste; wild, or in an uncultivated state. b3: And hence,] أَرْضٌ بَرِّيَّةٌ Uncultivated land; without seed-produce, and unfruitful; without green herbs or leguminous plants and without waters; contr. of رِيفِيَّةٌ. (IAar, M, K. *) And, simply, ↓ بَرَّيَّةٌ, (S, M, A, Msb, K,) and ↓ بَرِّيتٌ, (A'Obeyd, IAar, Sh, S, K,) the latter a variation of the former, the ى being made quiescent, and the ة therefore being changed into ت, as in عِفْرِيتٌ, originally عِفْرِيَةٌ, (S,) a rel. n. from بَرٌّ, (Sh, T, Msb,) A desert; a waste; a spacious tract of ground without herbage; syn. صَحْرَآءُ: (S, M, A, Msb, K:) [see also بَرٌّ:] or a tract nearer to the desert (البَرّ) than it is to water: (Sh, T:) [but some write the latter word ↓ بِرِّيتٌ; and it is said that]

بِرِّيتُ, (T and K in art. برت,) of the same measure as سِكِّيتٌ, (K in that art.,) signifies flat, even, or level, land: (T, K:) or a barren, flat, even, or level, land: a poet says, بِرِّيتُ أَرْضٍ بَعْدَهَا بِرِّيتُ [A barren, flat land, after which is a second barren, flat land]: (T:) ISd says that بِرِّيتٌ, in a poem of Ru-beh, [from which the ex. given above is probably taken,] is of the measure فِعْلِيتٌ from البَرُّ; and that art. برت is not the place in which it should be mentioned: (TA:) Lth says, البَرِّيتُ is a noun derived from البَرِّيَّةُ; the ى becoming quiescent, and the ة becoming an inseparable ت, as though it were a radical letter, as in the case of عِفْرِيَةٌ, which thus becomes عِفْرِيتٌ: (T, TA:) the pl. of برّيّة is بَرَارِىُّ; and that of برّيت is بَرَارِيتُ. (S.) بَرِّيَّةٌ and بَرِّيتٌ and بِرِّيتٌ: see بَرِّىٌّ.

بَرَّارٌ as signifying A possessor of بُرّ, i. e. wheat, though agreeable with prevailing analogy, is not allowable, not being sanctioned by usage. (Sb, M.) بَرَّانِىٌّ External; or outward: apparent; public. (T.) Hence the saying of Selmán, (T,) مَنْ

أَصْلَحَ جَوَّانِيَّهُ أَصْلَحَ اللّٰهُ بَرَّانِيَّهُ (T, A, K) Whoso maketh his inner man (سَرِيرَتَهُ) to be good, God will make his outward man (عَلَانِيَتَهُ) to be good. (T.) بَرَّانِىٌّ is a rel. n., irregularly formed, (K,) from بَرٌّ signifying “ elevated ground, open to view; ” and جَوَّانِىٌّ, from جَوٌّ signifying “ any low, or depressed, part of the ground. ” (T.) You say, افْتَتَحَ البَابَ البَرَّانِىَّ He opened the outer door. (A.) بَرْبَرُ, (S, K,) or البَرْبَرُ, (Mgh, Msb,) [a coll. gen. proper name, of which the n. un., or rel. n., is ↓ بَرْبَرِىٌّ,] a foreign word, (S,) [probably of African origin, the primary form of which is the source of βάρβαρος, &c.,] arabicized; (Msb;) or, as some say, from بَرْبَرَةٌ in speech; (TA; [see R. Q. 1;]) and البَرَابِرَةُ, (S, M, Msb, K,) the pl. of بَرْبَرُ, (K,) or of البَرْبَرُ, (Msb,) [or of بَرْبَرِىٌّ, agreeably with what follows and with analogy,] the ة being added because the sing. is a foreign word, or [so in the M and TA, but in the S “ and,”] a rel. n., (S, M,) but it may be elided; [so that one may say البَرَابِرُ;] (S;) A certain people, (S, M, Mgh, Msb, K,) of the inhabitants of El-Maghrib [or Northern Africa west of Egypt], (Mgh, * Msb, K, *) like the Arabs of the desert in hardness, and coarseness, or rudeness, (Mgh, * Msb,) and in slightness of religion, and littleness of knowledge: (Mgh:) and another people, [the Colobi mentioned by Diodorus Siculus and Strabo,] between the Abyssinians and the Zinj, who amputate [the glans of] the penis, and make it a dowry for a wife. (K.) [There are various opinions of the origins of these races. The appellation of البَرَابِرَةُ, sing. ↓ بَرْبَرِىٌّ, is also applied by late historians, and in the present day, to The races inhabiting the portion of the valley of the Nile which we commonly call Nubia.]

بُرْبُرٌ: see بَرْبَارٌ.

بِرْبِرٌ: see بِرٌّ.

بَرْبَرِىٌّ: see بَرْبَارٌ: b2: and see also بَرْبَرُ, in two places.

بَرْبَارٌ One who talks much, and raises a clamour, or confused noise, (M, K,) with his tongue: (M:) who cries, or cries out, (S, K,) and talks in anger, (S,) or talks confusedly, with anger and aversion: (TA:) who vociferates much; (TA;) as also ↓ بُرْبُرٌ: (K:) and ↓ بَرْبَرِىٌّ signifies one who talks much and unprofitably. (Fr.) b2: البَرْبَارُ The lion; as also ↓ المُبَرْبِرُ: (K:) because of the confused noise that he makes, and his aversion and anger. (TA.) b3: دَلْوٌ بَرْبَارٌ A bucket that makes a noise (M, K) in the water. (M.) بُرْبُورٌ What is termed جَشِيش [i. e. coarselyground flour, &c.], (M, CK, [in MS. copies of the K, and of the S also, حَشِيش, which is evidently a mistranscription,]) of wheat. (S, M, K.) بَارٌّ; fem. with ة: see بَرٌّ, in five places.

أَبَرٌّ [accord. to analogy signifies More, and most, pious &c.: see بَرٌّ. But the only meaning that I find assigned to it in any of the lexicons is that here following.

A2: ] More, and most, distant in the desert, (T, K,) as to habitation. (T.) So in the saying, أَفْصَحُ العَرَبِ أَبَرُّهُمْ The most chaste in speech of the Arabs are the most distant of them in the desert, as to habitation. (T, K. * [In the latter, instead of افصح, we find أَصْلَحُ.]) مُبِرٌّ One who overcomes. (TA.) [See 4.] b2: إِنَّهُ لَمُبِرٌّ بِذٰلِكَ means Verily he is a prudent, or sound, manager of that; syn. ضَابِطٌ لَهُ. (M, K. *) مَبَرَّةٌ: see بِرٌّ.

مَبْرُورٌ, applied to a pilgrimage, Sinlessly performed: (Sh, T, Mgh:) or characterized by the giving of food and by sweetness of speech; as explained by Mohammad himself: accepted: rewarded. (TA.) مَبْرُورٌ مَأْجُورٌ [Thou art accepted, or approved, and rewarded] and مَبْرُورًا مَأْجُورًا [Go thou accepted, or approved, and rewarded] are forms of benediction: the former, of the dial. of Temeem; أَنْتَ being understood: the latter, of the dial. of the people of El-Hijáz; اِذْهَبْ being understood. (M.) b2: Applied to a sale, Truly and honestly executed. (Sh, T, Mgh.) المُبَرْبِرُ: see بَرْبَارٌ.

بر: برّ: شرف، عظم، كرم (فوك).
ويرى لين، وهو محق، انهم لا يقولون: بر والده فقط، بل: بر بوالده أيضاً (معجم مسلم).
ولا يقال: برت يمينه فقط بل: بر بيمينه أيضاً (معجم أبي الفداء) - وبَرَّ الأرض: قلبها لاستخراج جذور الأشجار منها وهي لغة جزائرية (شيرب لهجات 18).
برَّره: برّأه من التهمة، وزكاه، وحلله وذكر من الأسباب ما يبيحه (بوشر) وغفر له (همبرت 213) - وبرر نفسه: زكاها، وبرّره: أرهبه وأرعبه (فوك).
أبر: في المقري 1: 472: ترون ما أبرّ الكلاب بالهنّ أي " videtisne quam pii sunt canes erga cunnum".
تبرر: تبرأ وتزكى (بوشر، هيلو) وأعلنت براءته (همبرت 213) - وتبرر منه أو به. خاف وارتعب (فوك).
انبر فلان عند: كُرّم وبُجّل (فوك).
بَرُّ الأبرار (الصالحون): اسم يطلق على أذان المؤذن في شهر رمضان لأنه يبدؤه بقوله تعالى (سورة 76 الآية 5) إن الأبرار يشربون. (لين عادات 2: 264).
وبر جيّد المنقوشة على النقود معناه وافية الوزن. وبر بكول الله: قسط بقسطاس الله (زيشر 9: 833).
وبر الشام: بلاد الشام (سورية) وبر مصر بلاد مصر (بوشر) ويطلق على السودان غالباً اسم بر (بركهارت نوبية 263).
وبر: شاطئ النهر والبحيرة والبحر (بوشر، المقري 1: 833) وحراس البر: حراس الشاطئ.
وتبع البر: سار والشاطئ، سار على طول الشاطئ. وجانب البر: امتد حول الشاطئ (بوشر) - وبر: ما كان خارج المدينة أو القصر، وضاحية المدينة (تعليقات 2، 1: 80).
بَرَّ: خارجاً، ففي ألف ليلة 1: 3: وقد برزت بَرّ مدينتي - برّا: خارج (الكالا، بوشر، ألف ليلة 1: 46). وحين يؤمر إنسان بالخروج يقال له: برّا برّا (موكيت 167 وقد أسيء فيه تفسيرها، ريشاردسن سنترال 1: 119) وفي معجم فوك بَرَّه. - وبرا من: خارج، يقال مثلاً: برا من البلد: خارج البلد (بوشر) ويكثر استعمال هذه الكلمة في رياض النفوس ففي ص 98ق مثلاً: فرأى في منامه قائلاً يقول له إذا كانت الليلة الآتية تبيت برا من القصر فترى ما سألت فلما كانت الليلة التالية انخلس من القصر وبات برا. - وقد أصبح هذا الطرف برا اسماً يطلق على البلاد الأجنبية، أو كما نقول: الخارج، فيقال مثلا: جلب من برا: جلب من الخارج (بوشر)، ولبرا ولجهة برا: في الخارج (الكالا) - وبرا (أسبانية).
مع لفظة بَرَّة الدالة على الوحدة: بثرة، دمل (الكالا وفيه barro) .
بِرّ: شرف، عز، فخر (فوك).
بَرَّة: لها في معجم هِلو نفس معنى بَرّ أي: شاطئ وأرض (خلاف البحر)، وأرض بور، وبلقع، وصحراء وخارج. - وبَرّة: ضاحية المدينة (معجم أسبانيا 63 - وانظر اسفل مادة بَر).
بُرَة (أسبانية) وتجمع على بُرات: دبوس ودبابيس (نبوت ونبابيت) (الكالا).
بَرِّي: هي دائماً بِرّي بكسر الباء في معجم الكالا وكذلك في ص36 من معجم فوك غير أنها في ص380 منه: بَرِّي بفتح الباء.
وبَرّي: نوع من عود البخور (ابن البيطار 2: 225).
بَرَّيّة: أرض مساقي عليها، وأرض براز (معجم الادريسي) وضاحية وحقل (بوشر).
بَرّا: (في مصطلح البحرية) دعامة أو ذراع الصاري (الدقل) تركب في قلس مؤخرة السفينة (الجريدة الآسيوية 1841، 1: 588).
بَرّاة: ما هو خارج المدينة (تعليقات 13: 205).
بَرّان = بَرّانيّ (معجم الأسبانية 69).
بَرّاني: خارجي (بوشر) ويقال: القوس البراني للباب (كرتاس 22) والمدينة البرانية وهي ضد المدينة الداخلة (حيان بسام 49و) - وما هو خارج المدينة (تعليقات 13: 205)، ويقال وداره البرانية (المقري 1: 471) - وبراني: قروي (شيرب لهجات 129 - وغريب من خارج البلاد (الكالا، فوك، وبوشر، وهيلو) - وتطلق لفظة البراني في الجزائر على العرب أو البربر الذين يأتون المدن ويزاولون فيها أعمالاً موقتة (دوماس عادات 4 (انظر: بلدي) - الأمور البرانية: الأمور الخارجية، الشؤون الخارجية (بوشر) - وبراني: المنفي من وطنه (الكالا) - وما يتصرف به خارج القصر (تعليقات 13: 205) - والبراني من أرباب المناصب الذي يتولى عملاً خارج البلاط (قصر السلطان) ولا يرتبط بشخص السلطان (تعليقات 13: 205) - وأرض برانية: حقل منفرد بعيد عن الأماكن المأهولة (ابن العوام 1: 92) - ومدخول براني أو براني وحدها: دخل عارض - ومكسب حرام (بوشر) - وضريبة اضافية (تعليقات 13: 205) - وريح شمالية غربية (الكالا، بوشر) وفي معجم همبرت 164: ريح براني: - والبراني: البري يقال القط البري: القط البري (جاكسون 37).
بَرّانيّة: برج في الوجه الخارجي لسور المدينة (الكالا).
برارة: براءة (همبرت 213).
بُرورِيَة جمع بروري وبرور: زعرور (الكالا) ونوع من شجر الغار (الكالا) أبَرّ: يقول لين إنه لم يجد لهذا اللفظ المعنى الذي يدل عليه أصلها في المعاجم العربية وهو: أتقى والأتقى، وأرى إنه موجود في عبارة ابن عباد (2: 162) بشرط أن تقرأه وفقاً لما جاء في المقري: أبر القرب (وهي القراءة التي رفضت الأخذ بها خطأ مني) ففي المقري (3: 221): وأراني أن مؤازرته أبر القرب، أي: وأراني (السلطان) أن أكون وزيراً له أتقى الأعمال المقربة إلى الله. وقراءة النص: أبرأ لقربه لا سند لها. لان أبرأ لا تؤدي المعنى، وأن الضمير في لقربه لا عائد له. وقد قرأ النص الوارد في المقدمة (1: 27): كان يحيى بن أكثم أبر إلى الله من أن يكون فيه شيء مما كان يرمى به من أمر الغلمان: أي أتقي الله من أن يرتكب وزر ... الخ، فقراءة النص: أبرأ غلط إذ أنها لا تؤدي المعنى الذي فسره به دي ساسي في المختارات (1: 383) وهو: أزكى أمام الله، وكما ترجمه دي ساسي، لأن لفظة بَرئ وحدها إذا لم يذكر بعدها: من العيب أو ما في معناه لا تدل على معنى: زكى بل معناها: خلص فقط.
مَبَرَّة: بر، إحسان (فوك).
مُبَرَّر (مأخوذة من اللفظة الأسبانية بَرُّ ( barro) : من امتلأ وجهه بالبثور والدمامل (الكالا). مَبْرور، يقال رجل مبرور: تقي (كرتاس 2 وانظر معجم أماري ديب).

بيد

1 بَادَ, aor. ـِ inf. n. بَيْدٌ (T, S, M, &c.) and بُيُودٌ (S, M, L, Msb, K) and بَيَادٌ (M, L, Msb, K) and بَيْدُودَةٌ (Lh, M, L, K) and بَوَادٌ (L, K) and بَوْدٌ, (CK,) the last but one disapproved by MF, (TA,) [and the last equally doubtful,] He, or it, perished; (T, S, A, Mgh, L, Msb;) went away; passed away; became cut off, or extinct; came to an end. (M, L, K.) b2: بَادَتِ الشَّمْسُ, inf. n. بُيُودٌ, The sun set. (Sb, M, K.) 4 أَبَادَهُمْ He (God) destroyed them; (T, S, A, Mgh, * Msb;) caused them to go away, pass away, become cut off or extinct, or come to an end. (M. *) بَيْدَ, (T, S, M, L, Mughnee, K,) as also ↓ بَايَدَ, (L, K,) or بَائِدَ, (so in the Mughnee and in a MS. copy of the K and in the CK, and in a MS. copy of the K omitted,) a noun inseparably prefixed to أَنَّ with its complement, (Mughnee,) used as syn. with غَيْر, (Ks, T, S, M, &c.,) but never otherwise than in the accus. case, nor as an epithet, nor otherwise than as an exceptive in a case in which the thing excepted is disunited in kind from that from which the exception is made. (Mughnee.) You say, هُوَ كَثِيرُ المَالِ بَيْدَ أَنَّهُ بَخِيلٌ He is possessed of abundant, or much, wealth, but he is niggardly. (ISk, S, M, A, Msb, Mughnee.) b2: Also as syn. with عَلَى, (M, K,) as some say; (A'Obeyd, M;) but to render it in the former manner is preferable. (M.) Accord. to some, (L,) it is syn. with عَلَى in the following trad.: نَحْنُ الآخِرُونَ السَّابِقُونَ يَوْمَ القيَامَةِ بَيْدَ أَنَّهُمْ أُوتُو الكِتَابَ مِنْ قَبْلِنَا وَ أُوتِينَاهُ مِنْ بَعْدِهِمْ [We, the latter people, shall be those who will precede on the day of resurrection, although they were given the Scripture before us, and we were given it after them]: (T, L:) El-Umawee holds it to be so: (T:) but Ks says that it here signifies غَيْر [as in the former ex.]: (T, L: [and so says IHsh in the Mughnee:]) accord. to one recital, it is بايَد; (L;) or بَائِدَ; so in the Musnad of the Imám Esh-Sháfi'ee: (Mughnee:) IAth says, I have not found this in the classical language in the sense of عَلَى: some say that it is بِأَيْدٍ, i. e. by means of strength, or power; and that the meaning is, we shall be those who will precede to Paradise on the day of resurrection by means of strength, or power, given us by God. (L.) b3: Also, [accord. to some,] as meaning مِنْ أَجْلِ: (L, Mughnee, K:) as in the saying of Mohammad, أَنَا أَفْصَحُ العَرَبِ بَيْدَ أَنِّى مِنْ قُرَيْشٍ وَنَشَأْتُ فِى بَنِى سَعْدٍ [I am the most chaste in speech of the Arabs because I am of the tribe of Kureysh and I grew up among the children of Saad]: (T, L: [in the Mughnee given somewhat differently:]) but Ibn-Málik and others say that it here, also, means غير, after the manner in which the latter is used in the saying [of a poet], وَلَا عَيْبَ فِيهِمْ غَيْرَ أَنَّ سُيُوفَهُمْ بِهِنَّ فُلُولٌ مِنْ قِرَاعِ الكَتَائِبِ [And there is no blemish in them, save that their swords have in them notches from the conflicting of the troops]. (Mughnee.) This manner of praising is termed by Abu-l-'Abbás Mohammad Ibn-Yezeed اِسْتِثْبَاتٌ. (Ham p. 474.) b4: مَيْدَ is also a dial. var. of the same. (A'Obeyd, T, Mughnee.) بَيْدَآءُ A desert; or a waterless desert: (S, M, A, Mgh, Msb, K:) or one that is plain, or level, in which horses are made to run: (M:) or one wherein is nothing: (TA:) so called, accord. to IJ, because it [often] destroys him who alights, or sojourns, in it: (M, Msb: *) or a plain tract, slightly elevated, with few trees, and without herbage, extending to the distance of a day's journey, or half a day's journey, or less, rugged and hard, and only in a country of mould, or clay: (ISh:) pl. بِيْدٌ: (S, M, Msb, K:) it has a pl. of a form proper to epithets because it is originally an epithet: (M:) by rule it should be بَيْدَاوَاتٌ. (M, K.) بَيْدَانَةٌ A she-ass; a subst. applied to that animal: (S:) or a wild she-ass: (M, K:) or one that inhabits a desert (بَيْدَآء); (T, K;) [an epithet;] not a subst. applied to the animal; J being in error in asserting it to be such: (K:) the [wild] she-ass is thus called, accord. to most of the lexicologists, because it inhabits the بيداء; and if so, the ن is an augmentative letter: or, accord. to some, because it is large in the body (البَدَن); and if so, the ن is a radical letter: (L:) the pl. is بَيْدَانَاتٌ. (L, K.) بَايَدَ, or بَائِدَ: see بَيْدَ. Quasi بير بِيْرٌ; pl. of pauc. أَبْيَارٌ: see بِئْرٌ, in art. بأر.